Understood in this sense, Lewis illustrates how pain is an amazing grace from God that awakens sinners to the reality of their condition. Pain is what God uses as a “megaphone to rouse a deaf world” that provides sinful men and women their only chance at amendment by removing the veil of their unrepented rebellion (60).

Having lost the goodness of God’s original design from the evil that arose from within, Lewis contends that what humanity now calls good must be “primarily remedial or corrective good” (52-53, 56). Lewis explains that those who he has come to know as the holiest of men are those who have come to acknowledge the horrors that lie within themselves and their tendencies to abuse God’s gracious gift of their free will for their own pleasures (42-43). The second part of his work focuses on humanity’s wickedness, fall, and experience of pain. Pain, when understood in this light, becomes an integral part of this process. Yet, he displays the fallacy of this view in arguing that God’s omnipotence goes far beyond common reductionistic view of reducing his love to the mere kindness of a “heavenly grandfather.” Lewis shows how God’s love entails the longing for a much deeper happiness for his creatures, which causes him to labor on their behalf to make them more lovable (28). He also suggests that the most significant hurdle to this problem is the belief that an omnipotent God would seem to lack either goodness, power, or both if he was unwilling to make His creatures inexorably happy (13). He contends that Christianity “creates, rather than solves, the problem of pain” (12).

rough, male taste of reality” that Christianity presents (12). Lewis begins his work by sharing his own testimony as an atheist coming to understand the “unexpectedness. The first part focuses on God’s omnipotence and his goodness. The Problem of Pain can be divided into three parts.

The problem of pain book